Relative Jealousy Quotes

And I got out of there without punching anyone, kicking anyone, or breaking down in tears. Some days the small victories are all you achieve.

The decisive question for man is: Is he related to something infinite or not? That is the telling question of his life. Only if we know that the thing which truly matters is the infinite can we avoid fixing our interests upon futilities, and upon all kinds of goals which are not of real importance. Thus we demand that the world grant us recognition for qualities which we regard as personal possessions: our talent or our beauty. The more a man lays stress on false possessions, and the less sensitivity he has for what is essential, the less satisfying is his life. He feels limited because he has limited aims, and the result is envy and jealousy. If we understand and feel that here in this life we already have a link with the infinite, desires and attitudes change.

Dear Child, Sometimes on your travel through hell, you meet people that think they are in heaven because of their cleverness and ability to get away with things. Travel past them because they don't understand who they have become and never will. These type of people feel justified in revenge and will never learn mercy or forgiveness because they live by comparison. They are the people that don't care about anyone, other than who is making them feel confident. They don’t understand that their deity is not rejoicing with them because of their actions, rather he is trying to free them from their insecurities, by softening their heart. They rather put out your light than find their own. They don't have the ability to see beyond the false sense of happiness they get from destroying others. You know what happiness is and it isn’t this. Don’t see their success as their deliverance. It is a mask of vindication which has no audience, other than their own kind. They have joined countless others that call themselves “survivors”. They believe that they are entitled to win because life didn’t go as planned for them. You are not like them. You were not meant to stay in hell and follow their belief system. You were bound for greatness. You were born to help them by leading. Rise up and be the light home. You were given the gift to see the truth. They will have an army of people that are like them and you are going to feel alone. However, your family in heaven stands beside you now. They are your strength and as countless as the stars. It is time to let go! Love, Your Guardian Angel

American society [...] not only sanctions gross and unfair relations among men, but it encourages them. Now, can that be denied? No. Rivalry, competition, envy, jealousy, all that is malignant in human character is nourished by the system. Possession, money, property--on such corrupt standards as these do you people measure happiness and success.

We live in a world with a lot of insecure, jealous people. Some of them are our best friends. They are blood relatives. Failure terrifies them. So does our success. Because when we transcend what we once thought possible, push our limits, and become more, our light reflects off all the walls they’ve built up around them. Your light enables them to see the contours of their own prison, their own self-limitations. But if they are truly the great people you always believed them to be, their jealousy will evolve, and soon their imagination might hop its fence, and it will be their turn to change for the better.

Don't show a friend your gift, or your bag of money if you still want to maintain your relationship, but if nay, go on, and all you'll see is hate and jealousy, and you'll fight with him in the street like a dog and all you'll feel is regret.

We are all women you assure me? Then I may tell you that the very next words I read were these – ‘Chloe liked Olivia …’ Do not start. Do not blush. Let us admit in the privacy of our own society that these things sometimes happen. Sometimes women do like women. ‘Chloe liked Olivia,’ I read. And then it struck me how immense a change was there. Chloe liked Olivia perhaps for the first time in literature. Cleopatra did not like Octavia. And how completely Antony and Cleopatra would have been altered had she done so! As it is, I thought, letting my mind, I am afraid, wander a little from Life’s Adventure, the whole thing is simplified, conventionalized, if one dared say it, absurdly. Cleopatra’s only feeling about Octavia is one of jealousy. Is she taller than I am? How does she do her hair? The play, perhaps, required no more. But how interesting it would have been if the relationship between the two women had been more complicated. All these relationships between women, I thought, rapidly recalling the splendid gallery of fictitious women, are too simple. So much has been left out, unattempted. And I tried to remember any case in the course of my reading where two women are represented as friends. There is an attempt at it in Diana of the Crossways. They are confidantes, of course, in Racine and the Greek tragedies. They are now and then mothers and daughters. But almost without exception they are shown in their relation to men.

FORKED BRANCHES We grew up on the same street, You and me. We went to the same schools, Rode the same bus, Had the same friends, And even shared spaghetti With each other's families. And though our roots belong to The same tree, Our branches have grown In different directions. Our tree, Now resembles a thousand Other trees In a sea of a trillion Other trees With parallel destinies And similar dreams. You cannot envy the branch That grows bigger From the same seed, And you cannot Blame it on the sun's direction. But you still compare us, As if we're still those two Kids at the park Slurping down slushies and Eating ice cream. Suzy Kassem, Rise Up and Salute the Sun (2010)

I remember a relative of mine who used to pick on me all the time, constantly ridiculing my every move and making me feel inferior. One day she had a pimple on her face and was devastated. I told her "Why would you let a little thing like that bother you in such a way? It's just a pimple!" And she cried and said "You can say that, because you're perfect and even if you have ten pimples on your face, it wouldn't even matter!" And I never forgot how I felt in that moment, that moment taught me some important things! First, I realized that the whole time she was picking on me, she actually was feeling that I was perfect! And secondly, I realized that when people think you're perfect, they try to make you feel bad about yourself! I was so taken aback in those few minutes— I couldn't even say anything! I just looked at her while all my realizations flooded my mind and I decided that just because you think someone is perfect, doesn't give you the ticket to make them feel bad about themselves.

This is the pattern of gun killings in big cities. Most homicides are not professional jobs, in felonious pursuits, but are committed by relatives, friends or neighbors, in the home or nearby. They are sparked by liquor, by lust, by jealousy, or greed, or a burning sense of injustice. And most are committed by people with no previous record of violence. It is these who will be restrained by stricter gun laws, who will find it much harder to go home, pick up a gun and shoot an adversary. The liquor will pass, the lust will die, reflection will replace passion if the instrument of death is not so readily available.

We grew up on the same street, You and me. We went to the same schools, Rode the same bus, Had the same friends, And even shared spaghetti With each other's families. And though our roots belong to The same tree, Our branches have grown In different directions. Our tree, Now resembles a thousand Other trees In a sea of a trillion Other trees With parallel destinies And similar dreams. You cannot envy the branch That grows bigger From the same seed, And you cannot Blame it on the sun's direction. But you still compare us, As if we're still those two Kids at the park Slurping down slushies and Eating ice cream. Suzy Kassem, Rise Up and Salute the Sun (2010)

I met with a man. His name is, "Michael Bush", a very sophisticated sage. He said to me, "Michael, don't associate yourself with people in your age bracket, but relate with elderly men, who had achieve in life far more greater than you, and then, there will be no hidden place for jealousy in his heart, but if you happen to mingle with your mates, they will always say, "why always Michael, why not me?" and you'll be poisoned sooner or later.

Yes, yes, it ended in my corrupting them all! How it could come to pass I do not know, but I remember it clearly. The dream embraced thousands of years and left in me only a sense of the whole. I only know that I was the cause of their sin and downfall. Like a vile trichina, like a germ of the plague infecting whole kingdoms, so I contaminated all this earth, so happy and sinless before my coming. They learnt to lie, grew fond of lying, and discovered the charm of falsehood. Oh, at first perhaps it began innocently, with a jest, coquetry, with amorous play, perhaps indeed with a germ, but that germ of falsity made its way into their hearts and pleased them. Then sensuality was soon begotten, sensuality begot jealousy, jealousy—cruelty . . . Oh, I don't know, I don't remember; but soon, very soon the first blood was shed. They marvelled and were horrified, and began to be split up and divided. They formed into unions, but it was against one another. Reproaches, upbraidings followed. They came to know shame, and shame brought them to virtue. The conception of honour sprang up, and every union began waving its flags. They began torturing animals, and the animals withdrew from them into the forests and became hostile to them. They began to struggle for separation, for isolation, for individuality, for mine and thine. They began to talk in different languages. They became acquainted with sorrow and loved sorrow; they thirsted for suffering, and said that truth could only be attained through suffering. Then science appeared. As they became wicked they began talking of brotherhood and humanitarianism, and understood those ideas. As they became criminal, they invented justice and drew up whole legal codes in order to observe it, and to ensure their being kept, set up a guillotine. They hardly remembered what they had lost, in fact refused to believe that they had ever been happy and innocent. They even laughed at the possibility o this happiness in the past, and called it a dream. They could not even imagine it in definite form and shape, but, strange and wonderful to relate, though they lost all faith in their past happiness and called it a legend, they so longed to be happy and innocent once more that they succumbed to this desire like children, made an idol of it, set up temples and worshipped their own idea, their own desire; though at the same time they fully believed that it was unattainable and could not be realised, yet they bowed down to it and adored it with tears! Nevertheless, if it could have happened that they had returned to the innocent and happy condition which they had lost, and if someone had shown it to them again and had asked them whether they wanted to go back to it, they would certainly have refused. They answered me: "We may be deceitful, wicked and unjust, we know it and weep over it, we grieve over it; we torment and punish ourselves more perhaps than that merciful Judge Who will judge us and whose Name we know not. But we have science, and by the means of it we shall find the truth and we shall arrive at it consciously. Knowledge is higher than feeling, the consciousness of life is higher than life. Science will give us wisdom, wisdom will reveal the laws, and the knowledge of the laws of happiness is higher than happiness.

To achieve your goals in your life, most of the obstacles are not from the society in which you live but from the family in which you were born

There are two reasons you dislike a writer. You’ve read the person and couldn’t relate. You’ve not read the person and just hate him for being popular.

I’ve learned that there are really just two mental patterns that contribute to dis-ease: fear and anger. Anger can show up as impatience, irritation, frustration, criticism, resentment, jealousy, or bitterness. These are all thoughts that poison the body. When we release this burden, all the organs in our body begin to function properly. Fear could be tension, anxiety, nervousness, worry, doubt, insecurity, feeling not good enough, or unworthiness. Do you relate to any of this stuff? We must learn to substitute faith for fear if we are to heal.

She had always dimly guessed him to be in touch with important people, involved in complicated relations—but she felt it all to be so far beyond her understanding that the whole subject hung like a luminous mist on the farthest verge of her thoughts. In the foreground, hiding all else, there was the glow of his presence, the light and shadow of his face, the way his short-sighted eyes, at her approach, widened and deepened as if to draw her down into them; and, above all, the flush of youth and tenderness in which his words enclosed her. Now she saw him detached from her, drawn back into the unknown, and whispering to another girl things that provoked the same smile of mischievous complicity he had so often called to her own lips. The feeling possessing her was not one of jealousy: she was too sure of his love. It was rather a terror of the unknown, of all the mysterious attractions that must even now be dragging him away from her, and of her own powerlessness to contend with them.

As for Iago’s jealousy, one cannot believe that a seriously jealous man could behave towards his wife as Iago behaves towards Emilia, for the wife of a jealous husband is the first person to suffer. Not only is the relation of Iago and Emilia, as we see it on stage, without emotional tension, but also Emilia openly refers to a rumor of her infidelity as something already disposed of. Some such squire it was That turned your wit, the seamy side without And made you to suspect me with the Moor. At one point Iago states that, in order to revenge himself on Othello, he will not rest till he is even with him, wife for wife, but, in the play, no attempt at Desdemona’s seduction is made. Iago does not encourage Cassio to make one, and he even prevents Roderigo from getting anywhere near her. Finally, one who seriously desires personal revenge desires to reveal himself. The revenger’s greatest satisfaction is to be able to tell his victim to his face – "You thought you were all-powerful and untouchable and could injure me with impunity. Now you see that you were wrong. Perhaps you have forgotten what you did; let me have the pleasure of reminding you." When at the end of the play, Othello asks Iago in bewilderment why he has thus ensnared his soul and body, if his real motive were revenge for having been cuckolded or unjustly denied promotion, he could have said so, instead of refusing to explain.

Traditionally, most murders and violent crimes were relatively easy for law enforcement officials to comprehend. They resulted from critically exaggerated manifestations of feelings we all experience: anger, greed, jealousy, profit, revenge. Once this emotional problem was taken care of, the crime or crime spree would end. Someone would be dead, but that was that and the police generally knew who and what they were looking for. But a new type of violent criminal has surfaced in recent years—the serial offender, who often doesn't stop until he is caught or killed, who learns by experience and who tends to get better and better at what he does, constantly perfecting his scenario from one crime to the next. I say "surfaced" because, to some degree, he was probably with us all along, going back long before 1880s London and Jack the Ripper, generally considered the first modern serial killer. And I say "he" because, for reasons we'll get into a little later, virtually all real serial killers are male.

When one person comes into contact with another, it is not simply coming together of person rather it is the first and the most important phase of coming together of humanity whether it is you and me or you and us or we and you friends. Unless it is engulfed by love and humanity the two qualifies which everybody professes or the eternal qualities essential for creating heaven in this very earth, which however, seems to be the most lacking in the present day traumatic situation of unhappiness, sorrows, woeful conditions, jealousies, hasted, abhorrence and so on, it will be simply wastage of the precious humanity.

At that time, the main pretext for making the mask was to try to seek revenge on the arrogance of faces by deceiving you. But then it shifted to reestablishing relations with others, and the significance of seducing you changed to something mental, contemplative; furthermore, something physical was added, and there occurred an emotional explosion in the form of jealousy.

1)    The woman has intuitive feelings that she is at risk. 2)    At the inception of the relationship, the man accelerated the pace, prematurely placing on the agenda such things as commitment, living together, and marriage. 3)    He resolves conflict with intimidation, bullying, and violence. 4)    He is verbally abusive. 5)    He uses threats and intimidation as instruments of control or abuse. This includes threats to harm physically, to defame, to embarrass, to restrict freedom, to disclose secrets, to cut off support, to abandon, and to commit suicide. 6)    He breaks or strikes things in anger. He uses symbolic violence (tearing a wedding photo, marring a face in a photo, etc.). 7)    He has battered in prior relationships. 8)    He uses alcohol or drugs with adverse affects (memory loss, hostility, cruelty). 9)    He cites alcohol or drugs as an excuse or explanation for hostile or violent conduct (“That was the booze talking, not me; I got so drunk I was crazy”). 10)   His history includes police encounters for behavioral offenses (threats, stalking, assault, battery). 11)   There has been more than one incident of violent behavior (including vandalism, breaking things, throwing things). 12)   He uses money to control the activities, purchase, and behavior of his wife/partner. 13)   He becomes jealous of anyone or anything that takes her time away from the relationship; he keeps her on a “tight leash,” requires her to account for her time. 14)   He refuses to accept rejection. 15)   He expects the relationship to go on forever, perhaps using phrases like “together for life;” “always;” “no matter what.” 16)   He projects extreme emotions onto others (hate, love, jealousy, commitment) even when there is no evidence that would lead a reasonable person to perceive them. 17)   He minimizes incidents of abuse. 18)   He spends a disproportionate amount of time talking about his wife/partner and derives much of his identity from being her husband, lover, etc. 19)   He tries to enlist his wife’s friends or relatives in a campaign to keep or recover the relationship. 20)   He has inappropriately surveilled or followed his wife/partner. 21)   He believes others are out to get him. He believes that those around his wife/partner dislike him and encourage her to leave. 22)   He resists change and is described as inflexible, unwilling to compromise. 23)   He identifies with or compares himself to violent people in films, news stories, fiction, or history. He characterizes the violence of others as justified. 24)   He suffers mood swings or is sullen, angry, or depressed. 25)   He consistently blames others for problems of his own making; he refuses to take responsibility for the results of his actions. 26)   He refers to weapons as instruments of power, control, or revenge. 27)   Weapons are a substantial part of his persona; he has a gun or he talks about, jokes about, reads about, or collects weapons. 28)   He uses “male privilege” as a justification for his conduct (treats her like a servant, makes all the big decisions, acts like the “master of the house”). 29)   He experienced or witnessed violence as a child. 30)   His wife/partner fears he will injure or kill her. She has discussed this with others or has made plans to be carried out in the event of her death (e.g., designating someone to care for children).

To understand anti-Semitism within Germany’s Gentile majority, one has to talk about the skills, educational fervor, and rapid social rise of striking numbers of German Jews. Only then will the contrast emerge between them and the relatively lethargic German majority, revealing why anti-Semitism could gain so large a foothold in German society. Only then can we see anti-Semites as people motivated in large part by jealousy and resentment.

Honest concern for others is the key factor in improving our day-to-day lives. When you are warm-hearted, there is no room for anger, jealousy, or insecurity. A calm mind and self-confidence are the basis for happy and peaceful relations with each other. Healthy, happy families and a healthy, peaceful nation are dependent on warm-heartedness. Some scientists have observed that constant anger and fear eat away at our immune system, whereas a calm mind strengthens it. We have to see how we can fundamentally change our education system so that we can train people to develop warm-heartedness early on in order to create a healthier society. I don't mean we need to change the whole system—just improve it. We need to encourage an understanding that inner peace comes from relying on human values like love, compassion, tolerance, and honesty, and that peace in the world relies on individuals finding inner peace. —HIS HOLINESS, THE DALAI LAMA

Theories of memory and reasoning didn't distinguish thoughts about people from thoughts about rocks or houses. Theories of emotion didn't distinguish fear from anger, jealousy, or love. Theories of social relations didn't distinguish among family, friends, enemies, and strangers. Indeed, the topics in psychology that most interest laypeople — love, hate, work, play, food, sex, status, dominance, jealousy, friendship, religion, art — are almost completely absent from psychology textbooks.

The decisive question for man is: Is he related to something infinite or not? That is the telling question of his life. Only if we know that the thing which truly matters is the infinite can we avoid fixing our interest upon futilities, and upon all kinds of goals which are not of real importance. Thus we demand that the world grant us recognition for qualities which we regard as personal possessions: our talent or our beauty. The more a man lays stress on false possessions, and the less sensitivity he has for what is essential, the less satisfying is his life. He feels limited because he has limited aims, and the result is envy and jealousy. If we understand and feel that here in this life we already have a link with the infinite, desires and attitudes change. In the final analysis, we count for something only because of the essential we embody, and if we do not embody that, life is wasted. In our relationships to other men, too, the crucial question is whether an element of boundlessness is expressed in the relationship. C.G.Jung "Memories, Dreams, Reflections" ch.XI On Life after Death

In spite of myself, still pursued in my jealousy by the memory of Saint-Loup’s relations with “Rachel when of the Lord” and of those of Swann with Odette, I was too given to believing that the moment I was in love I could not be loved, and that self-interest alone could attach a woman to me. It was no doubt foolish to judge Albertine in terms of Odette and Rachel. But it was not her, it was me; it was the sentiments I might inspire that my jealousy caused me to underestimate. And of this—perhaps erroneous—judgment were no doubt born many of the misfortunes that would befall us.

And still I had not admitted to myself that I should have stopped seeing Albertine long before, for she had entered, in relation to me, that wretched period when a being, dispersed in space and time, is no longer a woman in our eyes, but a series of events on which we cannot shed light, a series of insoluble problems, a sea which, like Xerxes, we absurdly try to beat, to punish it for all that it has swallowed up. Once this period has begun, one is inevitably defeated. Happy are those who see it in time not to be drawn into a useless, exhausting battle, surrounded on all sides by the limits of our imagination, where jealousy struggles so humiliatingly that the same man who once, if the eyes of his constant companion fell for a moment on another man, imagined a conspiracy, suffered who knows what torments, may later allow her to go out alone, sometimes with the man he knows is her lover, choosing this torture which is at least familiar in preference to the terrible unknown. It is a question of finding a rhythm which one afterward follows from habit.

So, wait, if you sent a love letter to five of us, does that mean you liked us all equally?” He’s looking at me with expectant eyes, and I know he thinks I’m going to say I liked him best, but that wouldn’t be true. “Yes, I liked you all exactly the same,” I tell him. “Bullshit! Who’d you like best? Me, right?” “That’s a really impossible question to answer, Peter. I mean, it’s all relative. I could say I liked Josh best, because I liked him longest, but you can’t judge who you love the most by how long you love them.” “Love?” “Like,” I say. “You definitely said ‘love.’” “Well, I meant ‘like.’” “What about McClaren?” he asks. “How much did you like him in comparison to the rest of us?” Finally! A little jealousy at last. “I liked him…” I’m about to say “the same,” but I hesitate. According to Stormy, no one can ever like anyone exactly the same. But how can you possibly quantify how much you like a person, much less two? Peter always has to be liked the best. He expects it. So I just say, “It’s unknowable. But I like you best now.” Peter shakes his head. “For someone who’s never had a boyfriend before, you really know how to work a guy.” I raise my eyebrows. I know how to work a guy? That’s the first time I’ve ever heard that in my life.

Einstein’s first public collision with this anti-Semitism came in the summer of 1920. A shady German nationalist named Paul Weyland, an engineer by training, had turned himself into a polemicist with political aspirations. He was an active member of a right-wing nationalistic political party that pledged, in its 1920 official program, to “diminish the dominant Jewish influence showing up increasingly in government and in public.”9 Weyland realized that Einstein, as a highly publicized Jew, had engendered resentment and jealousy. Likewise, his relativity theory was easy to turn into a target, because many people, including some scientists, were unnerved by the way it seemed to undermine absolutes and be built on abstract hypotheses rather than grounded in solid experiment. So Weyland published articles denouncing relativity as “a big hoax” and formed a ragtag (but mysteriously well-funded) organization grandly dubbed the Study Group of German Scientists for the Preservation of a Pure Science. Joining with Weyland was an experimental physicist of modest reputation named Ernst Gehrcke, who for years had been assailing relativity with more vehemence than comprehension. Their group lobbed a few personal attacks at Einstein and the “Jewish nature” of relativity theory, then called a series of meetings around Germany, including a large rally at Berlin’s Philharmonic Hall on August 24.

I want to say something here, a lot of times, each of us may have been guilty of labeling someone materialistic because they have a high standard or expectation from those they want to relate with or deal with. In our minds, we are pissed off. How can they elevate the standards so high, so high that we are excluded, it must be selfish of them and in fact wicked. They are saying that we are not fit to be their friends, etc, etc. We spend so much energy trying to analyse and sometimes even dare to dictate to others what standards they should keep and maintain so we can fit in, I think with respect, it is a flawed way of thinking about the situation. It is a manner of thinking about the situation that may never solve of problems, our inadequacy. The government may set standards and regulations about how we ought t conduct our affairs in the public, but it will hardly, rarely and barely concern itself with the regulation of personal and private life, except those private actions that have or bring about public consequences. As such, each one of us has the power to make Rules and Regulations for the Admission of Persons into our lives, it is not in your capacity to cry when someone chooses to set his as high as the Eiffel tower Finally, instead of dying of envy, jealousy or resulting in character assassination, what you may do is spend time climbing the ladder of life, that you may become relevant to those you wish to dine and wine with. This is the hard part and most of us will rather squirm and cry-fowl. The rules of the game was set by nature, quitting, is a choice too.

The soul of the world is nourished by people's happiness and also by unhappiness, envy, and jealousy; to realize one's destiny is a person's only real obligation. All Things Are One and when you want something all the universe conspires in helping you to achieve it. (…) “why are you telling me all this?” “because you are trying to realize your destiny and you are at the point where you're about to give it all up and that's when you always appear on the scene, not always in this way, but I always appear in one form or another; sometimes I appear in the form of a solution or a good idea, at other times, at a crucial moment, I make it easier for things to happen. There are other things I do too but most of the time people don't realize I've done them.” the old man related that the week before he had been forced to appear before a minor and had taken the form of a stone. The Miner had abandoned everything to go mining for emeralds for five years, he had been working a certain River and had examined hundreds of thousands of stones looking for an emerald. The Miner was about to give it all up right at the point when if he were to examine just one more stone just one more he would find his Emerald. Since the miner had sacrificed everything to his Destiny the old man decided to become involved, he transformed himself into a stone that rolled up to the miner's foot the minor with all the anger and frustration of his five fruitless years picked up the stone and threw it aside, but he had thrown it with such force that it broke the stone. It fell upon and there embedded in the broken Stone was the most beautiful emerald in the world. “People learn early in their lives what is their reason for being” said the old man with a certain bitterness “maybe that's why they give up on it so early too but that's the way it is

What is inspiration in strangers is jealousy in kinsmen.

So who is the woman who excites Diana’s feelings? From the moment photographs of Camilla fluttered from Prince Charles’s diary during their honeymoon to the present day, the Princess of Wales has understandably harboured every kind of suspicion, resentment and jealousy about the woman Charles loved and lost during his bachelor days. Camilla is from sturdy county stock with numerous roots in the aristocracy. She is the daughter of Major Bruce Shand, a well-to-do wine merchant, Master of Fox Hounds and the Vice Lord Lieutenant of East Sussex. Her brother is the adventurer and author Mark Shand, who was once an escort of Bianca Jagger and model Marie Helvin, and is now married to Clio Goldsmith, niece of the grocery millionaire. Camilla is related to Lady Elspeth Howe, wife of the former Chancellor of the Exchequer, and the millionaire builder, Lord Ashcombe. Her great-grandmother was Alice Keppel who for many years was the mistress of another Prince of Wales, Edward VII. She was married to a serving Army officer and once said that her job was to “curtsey first--and then leap into bed.

Although both men and women philander, get jealous, mate-guard, and mate-poach, in the context of expanding women’s reproductive rights and men’s attempt to restrict them, male jealousy and mate guarding—whether through vigilance or violence—are strong causal factors. (Studies show, for example, that in the United States more than twice as many women were shot and killed by their husband or intimate acquaintance than were murdered by strangers using guns, knives, or any other means,47 and that women make up the majority of victims of intimate partner/family-related homicides.48)

What if is an exquisite fuck-you to anyone who has ever doubted your greatness or stood in your way. It silences negativity. It’s a reminder that you don’t really know what you’re capable of until you put everything you’ve got on the line. It makes the impossible feel at least a little more possible. What if is the power and permission to face down your darkest demons, your very worst memories, and accept them as part of your history. If and when you do that, you will be able to use them as fuel to envision the most audacious, outrageous achievement and go get it. We live in a world with a lot of insecure, jealous people. Some of them are our best friends. They are blood relatives. Failure terrifies them. So does our success. Because when we transcend what we once thought possible, push our limits, and become more, our light reflects off all the walls they’ve built up around them. Your light enables them to see the contours of their own prison, their own self-limitations. But if they are truly the great people you always believed them to be, their jealousy will evolve, and soon their imagination might hop its fence, and it will be their turn to change for the better.

1) The woman has intuitive feelings that she is at risk. 2)    At the inception of the relationship, the man accelerated the pace, prematurely placing on the agenda such things as commitment, living together, and marriage. 3) He resolves conflict with intimidation, bullying, and violence. 4) He is verbally abusive. 5)    He uses threats and intimidation as instruments of control or abuse. This includes threats to harm physically, to defame, to embarrass, to restrict freedom, to disclose secrets, to cut off support, to abandon, and to commit suicide. 6)    He breaks or strikes things in anger. He uses symbolic violence (tearing a wedding photo, marring a face in a photo, etc.). 7) He has battered in prior relationships. 8)    He uses alcohol or drugs with adverse affects (memory loss, hostility, cruelty). 9)    He cites alcohol or drugs as an excuse or explanation for hostile or violent conduct (“That was the booze talking, not me; I got so drunk I was crazy”). 10)   His history includes police encounters for behavioral offenses (threats, stalking, assault, battery). 11)   There has been more than one incident of violent behavior (including vandalism, breaking things, throwing things). 12)   He uses money to control the activities, purchase, and behavior of his wife/partner. 13)   He becomes jealous of anyone or anything that takes her time away from the relationship; he keeps her on a “tight leash,” requires her to account for her time. 14) He refuses to accept rejection. 15)   He expects the relationship to go on forever, perhaps using phrases like “together for life;” “always;” “no matter what.” 16)   He projects extreme emotions onto others (hate, love, jealousy, commitment) even when there is no evidence that would lead a reasonable person to perceive them. 17) He minimizes incidents of abuse. 18)   He spends a disproportionate amount of time talking about his wife/partner and derives much of his identity from being her husband, lover, etc. 19)   He tries to enlist his wife’s friends or relatives in a campaign to keep or recover the relationship.

There is, as a legion of morose poets well know, nothing inconsequential about love. Nor all those peculiarities of related appetites often confused for love, for example lust, possession, amorous worship, appalling notions of abject surrender where one’s own will is bled out in sacrifice, obsessions of the fetishistic sort that might include earlobes or toenails or regurgitated foodstuffs, and indeed that adolescent competitiveness which in adults – adults who should of course know better but don’t – is manifested as insane jealousy.

The spirit of jealousy will cripple your progress-related intentions by consuming your attention and intoxicating your self-vision with self-rejection.

It will have been noticed that when Hera wished to bear a child without Zeus, she nevertheless was scrupulous not to dishonour her husband’s bed. She laid especial emphasis on this. The form of marriage that she protected as our marriage-goddess was monogamy, or—as seen from the woman’s point of view—the fulfilment of herself through a single husband, to whom she should be the single wife. Hence Hera’s jealousy and hatred of sons born to Zeus by others. Zeus, on the other hand, not only was the marriage-god in our religion, but also represented the principle of the other, non-maternal origin of life: the principle of paternal origin as being the higher, the father not being associated with a single woman nor standing in a relation of servitude to womanhood generally—like the relation of the Daktyloi to the Great Mother—and still less so to a single woman, but instead bestowing progeny as a divine gift upon all women. Hera seems to have preserved from earlier, pre-Olympian times an association with beings of a Dactylic nature.

It just so happens that the Neolithic dance craze coincided with one of the most significant transitions in the history of human life: from living in small bands of hunter-gatherers to large agrarian communities. No longer limited by what they could carry, our ancestors began to amass property, and this gave rise to social and economic stratification. By settling down, societies gained wealth and security, but along with these benefits came a host of destabilizing forces—inequality, jealousy, isolation, distrust—that hunter-gatherer societies had largely managed to avoid. At this profound inflection point in the evolution of human civilization, Garfinkel suggests, dancing may have been a joyful kind of glue that kept these new societies intact. To this day, the act of dancing or making music together has the power to connect us to others. You can see this at weddings, where two disparate groups of friends and relatives come together as one on the dance floor.

Women in Indian society were treated so well as to startle the Spaniards. Las Casas describes sex relations: Marriage laws are non-existent: men and women alike choose their mates and leave them as they please, without offense, jealousy or anger. They multiply in great abundance; pregnant women work to the last minute and give birth almost painlessly; up the next day, they bathe in the river and are as clean and healthy as before giving birth. If they tire of their men, they give themselves abortions with herbs that force stillbirths, covering their shameful parts with leaves or cotton cloth; although on the whole, Indian men and women look upon total nakedness with as much casualness as we look upon a man’s head or at his hands. The Indians, Las Casas says, have no religion, at least no temples. They live in large communal bell-shaped buildings, housing up to 600 people at one time … made of very strong wood and roofed with palm leaves…. They prize bird feathers of various colors, beads made of fishbones, and green and white stones with which they adorn their ears and lips, but they put no value on gold and other precious things. They lack all manner of commerce, neither buying nor selling, and rely exclusively on their natural environment for maintenance. They are extremely generous with their possessions and by the same token covet the possessions of their friends and expect the same degree of liberality….

In our material world, love can be contaminated and distorted and associated with control, dependency, possession, lust, rejection, jealousy, hurt, abandonment and abuse. This has been the past experience of 'love' for many... Thus, to provide a different model of love is, in itself, therapeutic and healing.

Jealousy is closely related to many negative emotions such as anger, greed, possessiveness and depression. All of these emotions will dissolve when we break this cycle of jealousy.

The more we define ourselves in relation to the people around us, the more lost we are. We may never completely purge ourselves of envy, jealousy, greed, lust, anger, pride, and illusion, but that doesn’t mean we should ever stop trying.

I cope with jealousy by having a furious conversation in my head when I rant and rave to Mum about how much attention the TWELVE-YEAR-OLD is getting. I swear a lot and make some evil unforgivable things and it makes me feel much better. Out loud, I say, "Of course, go ahead, that's fine, you go and enjoy yourself." As you do.

In the midst of World War II, Quincy Wright, a leader in the quantitative study of war, noted that people view war from contrasting perspectives: “To some it is a plague to be eliminated; to others, a crime which ought to be punished; to still others, it is an anachronism which no longer serves any purpose. On the other hand, there are some who take a more receptive attitude toward war, and regard it as an adventure which may be interesting, an instrument which may be legitimate and appropriate, or a condition of existence for which one must be prepared” Despite the millions of people who died in that most deadly war, and despite widespread avowals for peace, war remains as a mechanism of conflict resolution. Given the prevalence of war, the importance of war, and the enormous costs it entails, one would assume that substantial efforts would have been made to comprehensively study war. However, the systematic study of war is a relatively recent phenomenon. Generally, wars have been studied as historically unique events, which are generally utilized only as analogies or examples of failed or successful policies. There has been resistance to conceptualizing wars as events that can be studied in the aggregate in ways that might reveal patterns in war or its causes. For instance, in the United States there is no governmental department of peace with funding to scientifically study ways to prevent war, unlike the millions of dollars that the government allocates to the scientific study of disease prevention. This reluctance has even been common within the peace community, where it is more common to deplore war than to systematically figure out what to do to prevent it. Consequently, many government officials and citizens have supported decisions to go to war without having done their due diligence in studying war, without fully understanding its causes and consequences. The COW Project has produced a number of interesting observations about wars. For instance, an important early finding concerned the process of starting wars. A country’s goal in going to war is usually to win. Conventional wisdom was that the probability of success could be increased by striking first. However, a study found that the rate of victory for initiators of inter-state wars (or wars between two countries) was declining: “Until 1910 about 80 percent of all interstate wars were won by the states that had initiated them. . . . In the wars from 1911 through 1965, however, only about 40 percent of the war initiators won.” A recent update of this analysis found that “pre-1900, war initiators won 73% of wars. Since 1945 the win rate is 33%.”. In civil war the probability of success for the initiators is even lower. Most rebel groups, which are generally the initiators in these wars, lose. The government wins 57 percent of the civil wars that last less than a year and 78 percent of the civil wars lasting one to five years. So, it would seem that those initiating civil and inter-state wars were not able to consistently anticipate victory. Instead, the decision to go to war frequently appears less than rational. Leaders have brought on great carnage with no guarantee of success, frequently with no clear goals, and often with no real appreciation of the war’s ultimate costs. This conclusion is not new. Studying the outbreak of the first carefully documented war, which occurred some 2,500 years ago in Greece, historian Donald Kagan concluded: “The Peloponnesian War was not caused by impersonal forces, unless anger, fear, undue optimism, stubbornness, jealousy, bad judgment and lack of foresight are impersonal forces. It was caused by men who made bad decisions in difficult circumstances.” Of course, wars may also serve leaders’ individual goals, such as gaining or retaining power. Nonetheless, the very government officials who start a war are sometimes not even sure how or why a war started.

Given the obvious “will to power” (as Friedrich Nietzsche called it) of the human race, the enormous energy put into its expression, the early emergence of hierarchies among children, and the childlike devastation of grown men who tumble from the top, I’m puzzled by the taboo with which our society surrounds this issue. Most psychology textbooks do not even mention power and dominance, except in relation to abusive relationships. Everyone seems in denial. In one study on the power motive, corporate managers were asked about their relationship with power. They did acknowledge the existence of a lust for power, but never applied it to themselves. They rather enjoyed responsibility, prestige, and authority. The power grabbers were other men. Political candidates are equally reluctant. They sell themselves as public servants, only in it to fix the economy or improve education. Have you ever heard a candidate admit he wants power? Obviously, the word “servant” is doublespeak: does anyone believe that it’s only for our sake that they join the mudslinging of modern democracy? Do the candidates themselves believe this? What an unusual sacrifice that would be. It’s refreshing to work with chimpanzees: they are the honest politicians we all long for. When political philosopher Thomas Hobbes postulated an insuppressible power drive, he was right on target for both humans and apes. Observing how blatantly chimpanzees jockey for position, one will look in vain for ulterior motives and expedient promises. I was not prepared for this when, as a young student, I began to follow the dramas among the Arnhem chimpanzees from an observation window overlooking their island. In those days, students were supposed to be antiestablishment, and my shoulder-long hair proved it. We considered power evil and ambition ridiculous. Yet my observations of the apes forced me to open my mind to seeing power relations not as something bad but as something ingrained. Perhaps inequality was not to be dismissed as simply the product of capitalism. It seemed to go deeper than that. Nowadays, this may seem banal, but in the 1970s human behavior was seen as totally flexible: not natural but cultural. If we really wanted to, people believed, we could rid ourselves of archaic tendencies like sexual jealousy, gender roles, material ownership, and, yes, the desire to dominate. Unaware of this revolutionary call, my chimpanzees demonstrated the same archaic tendencies, but without a trace of cognitive dissonance. They were jealous, sexist, and possessive, plain and simple. I didn’t know then that I’d be working with them for the rest of my life or that I would never again have the luxury of sitting on a wooden stool and watching them for thousands of hours. It was the most revelatory time of my life. I became so engrossed that I began trying to imagine what made my apes decide on this or that action. I started dreaming of them at night and, most significant, I started seeing the people around me in a different light.

Given the prevalence of snake fears among humans and our closest genetic relatives, chimpanzees, it is reasonable to believe that those who were indifferent to dangerous snakes were more likely to die and less likely to become our ancestors.

jealousy fires up feelings that are not only irrational but also often misdirected. It transforms suspicions into “realities,” though often, the true reality is far from that which is imagined by someone suffering from jealousy. What happens is that jealous people make the picture bigger. They elaborate on it, and the whole situation gets out of control. Why? Because these are people who cannot deal with insecurities, which may not even relate to the relationship in question. These may be deep-rooted insecurities that stem from past experience.

Inclusion of women creates a segment of the military that is physically weaker, more prone to injury (both physical and psychological), less physically aggressive, able to withstand less pain, less willing to take physical risks, less motivated to kill, less likely to be available to deploy when ordered to, more expensive to recruit, and less likely to remain in the service even for the length of their initial contracts. Women are placed in units with men who do not trust them with their lives and who do not bond with them the way that they do with other men. The groups into which they are introduced become less disciplined and more subject to conflict related to sexual jealousy and sexual frustration, and men receive less rigorous training because of their presence. Officers and NCOs must divert attention from their central missions to cope with the “drama” that sexual integration brings, and they must reassign physical tasks (or do them themselves) because women cannot get them done fast enough, if at all. Men who have traditionally been drawn to the military because of its appeal to their masculinity now find that the military tries to cure them of it to make the environment more comfortable for women.

Nobody who did not experience it can possibly imagine the atmosphere of jealousy, suspicion and intrigue which embittered the relations between the various secret and semi-secret departments

In addition to mindfulness, Buddhist teachings also offer many other systematic ways of working with difficult energies when they arise. Here are five of them: 1. When strong desire, fear, or anger arise, just let it go. Or if you cannot let it go, let it be. To “let it be” is a better expression of letting go anyway, because usually when we hear “let go of it” we think of getting rid of it, but we cannot really just get rid of it. To do so is adding more desire, fear, or anger; it is saying in effect, “I don’t like this, so I’m going to stop it.” But that is like trying to get rid of your own arm; this feeling is a part of us in some way. So instead of “letting go,” letting be means “to see it as it is,” seeing clearly. There is fear, there is anger, there is joy, there is love, there is depression, there is hatred, there is jealousy. Let it be. There is embarrassment. Let it be. There is self-judgment. Let it be. Then there is self-pity, then there is delight. They are just different states of mind. The human mind has all of these states, and our task is to let them be, to learn to relate to the mind in a compassionate and wise way.

The survivor who is polarized to the outer critic often develops a specious belief that his subjectively derived standards of correctness are objective truth. When triggered, he can use the critic’s combined detective-lawyer-judge function to prosecute the other for betrayal with little or no evidence. Imagined slights, insignificant peccadilloes, misread facial expressions, and inaccurate “psychic” perceptions can be used to put relationships on trial. In the proceedings, the outer critic typically refuses to admit positive evidence. Extenuating circumstances will not be considered in this kangaroo court. Moreover any relational disappointment can render a guilty verdict that sentences the relationship to capital punishment. This is also the process by which jealousy can become toxic and run riot.

They Are Spending Too Much If all of a sudden you notice too many credit card bills and receipts in their pockets and yet you don’t receive any supposed gifts, then someone else is on the receiving end of them. When asked, they will always have an explanation over how they had to lend some money to a friend, how they had to pitch in the last minute for an office party for a guy’s farewell or how they had to pay a medical bill of some relative. He/He’s Doing Things They Hated Before Remember the time you asked them to go golfing with you and they flat out refused and joked about how it’s an old man’s sport? Look who is all polo shirts and hats now! If their interests have changed all of a sudden and they are doing stuff they hated, know something is up.

For example, contemporary evolutionary research on sexual jealousy suggests that it may be a mechanism aimed at mate-retention and that, contrary to societal beliefs, sexual jealousy is not sexbiased toward men (Buunk, Angleitner, Oubaid, & Buss, 1996). Rather, men and women equally exhibit jealous behaviors; however, the cues that spark such behavior are different and adaptively relevant for each sex (Buss, Larsen, Westen, & Semmelroth, 1992). Given the specter of cuckoldry, men tend to focus on cues that suggest a mate’s infidelity, while women focus on signals that suggest their partner’s emotional involvement with someone else, which may signal resource channeling. In the short, across numerous studies, research has found that both men and women report being jealous; however, the manner in which this jealousy plays-out and the contexts that trigger such jealousy vary (see Buss 2003a, for review). Men more than women report distress in relation to a partner’s sexual infidelity, whereas women more than men report distress in relation to a partner’s emotional infidelity. It warrants repeating that these are mean differences; it is not the case that all men or all women follow this pattern. Several contexts seem to influence the use and severity of mate retention tactics. Women partnered to higher income (resource rich), status-striving men report engaging in more vigilance, violence, appearance-enhancement, possessive ornamentation, submission, and self-abasement than do women partnered to lower income men (Buss & Shackelford, 1997b). Men with young, attractive (high reproductive value) wives report using more mate-guarding, greater resource display, and more violence than do men with less attractive wives. Additionally, men who perceive a high likelihood of their partner’s infidelity report more mate-retention efforts than do women (Buss & Shackelford, 1997a).

He/She Gets Angry When Questioned Where you were until now just riles him/her up like the Hulk. He/she hates being questioned about their whereabouts. Their stories won’t match, their tone and pitch will change paces and they will try to avoid talking about it altogether. He/She Stays Up Late A sudden shift in their bedtime routine indicates an affair. Cheating partners consider a partner’s sleeping time as the safest to text or message their new love interest. His/Her Stories Seem Inconsistent Sometimes they won’t say a word about where they were and sometimes they would give away too much. When asked if a friend was there with them too, they will not only confirm their presence but also tell you about all the other people who were there, including someone’s pets. Too much information is another sign that there is something fishy going on or else they won’t be this particular about it. There Is No Intimacy Not just physically, but you also find them emotionally distant from you. Even when they are with you, their mind doesn’t seem to be. They have also lost interest in sex and always make excuses like being tired, not in the mood, had chili beef in the office and feeling bloated, etc. They Never Put Their Phone Down If they seem to be stuck with their phone all the time and even taking it with them when taking the trash or going for a bath, it is a sure tell sign that there is something in that phone they don’t want you to know about. He/She Pays Attention to Himself/Herself It’s always appraisable that your spouse dresses up for you, but if they are suddenly worried about how they look naked or whether they should get a bikini wax or not, it’s probably an effort to look good for someone other than you. You Only Get One-Word Answers from Them You sense a barrier in your communications because they have resorted to a yes, no, or hmm at most. When partners lose interest in their spouses or are having an affair, they fear to communicate too much. They want to play it carefully and not say or do something that would get them caught. They Are Spending Too Much If all of a sudden you notice too many credit card bills and receipts in their pockets and yet you don’t receive any supposed gifts, then someone else is on the receiving end of them. When asked, they will always have an explanation over how they had to lend some money to a friend, how they had to pitch in the last minute for an office party for a guy’s farewell or how they had to pay a medical bill of some relative. He/He’s Doing Things They Hated Before Remember the time you asked them to go golfing with you and they flat out refused and joked about how it’s an old man’s sport? Look who is all polo shirts and hats now! If their interests have changed all of a sudden and they are doing stuff they hated, know something is up.

Evolution refers to change over time in organic design. Characteristics, or “design features,” that help an organism to survive and reproduce, relative to other organisms with different design features, get represented in future generations more than characteristics that are neutral or that impede survival and reproduction.

Men’s value as a mate, more than women’s, is closely linked with the ability to secure resources as well as the qualities that tend to lead to resources such as status, ambition, industriousness, and maturity. Women universally desire men with good financial prospects. This preference does not diminish when women gain personal access to financial resources, nor when women achieve high socioeconomic status, nor even when women reside in cultures of relatively high economic equality between the sexes. Furthermore, since violence has been a recurrent problem women face at the hands of men, women place a greater premium on qualities that signal a man’s ability to protect her, such as physical strength and athletic prowess. The ability to secure economic resources and possess athletic prowess, in short, are more central to men’s than to women’s overall value on the mating market. Physical attractiveness in contrast is more central to women’s overall desirability on the mating market.

This morning we are going to reflect on the nature of meditation, the principle of applying mindfulness-based meditation to better well-being, and how meditation can be studied in collaboration with neuroscience. One of the first questions we ask ourselves is why bother to meditate, and if we do, on what, and how? The very nature of meditation is mental training, a tool of transformation over the long term of our life. We should understand that mental health is not simply the absence of mental illness. Are we really living our life in the most optimal way? Is what we call our “normal” state of going about life really optimal? We can see from our own experience that the way we engage with and interpret the world is often distorted by a mode of perception that doesn’t correspond with the way things are. Often we find ourselves in the pangs of torment from mental toxins such as hatred, obsessive desire, arrogance, nagging jealousy. Those are certainly not optimal ways of relating to our own experience or to others. We know that we can experience genuine altruistic love and compassion, but couldn’t we do so more often, so that those states of mind become the normal way we relate to others? Hence the ideal of long-term transformation: becoming a better human being for one’s own well-being and that of others as well. These two go together. That is precisely the meaning of meditation. Meditation is not just sitting and blissing out under a mango tree in order to have a better day, although it might help. If we look at the Eastern roots of the word for meditation, it truly means cultivation—cultivating new qualities, new ways of being. It also means familiarization: familiarization with a new way of seeing the world; for example, not grasping at permanence, and instead seeing the dynamic flow of interdependence. Meditation means familiarization with qualities that we have the potential to enhance, like unconditional compassion, openness to others, and inner peace. It’s also familiarization with the very way the mind works. So often we are full of thoughts that ceaselessly go through our mind. We hardly notice what’s going on. What is behind the screen of thoughts? Can we relate to some kind of basic mindfulness and open presence? All of these sorts of inner exploration are considered meditation. From the start, the Buddhist path has a therapeutic goal: to free ourselves and others from suffering. Obviously this is not a mere hobby, something nice to add to our lives. Rather, inner transformation is something that determines the quality of every instant we live.

There’s a growing sophistication in the neurosciences. We do not simply speak of the brain; now we can study the relationships of many structures, areas, and dimensions of the brain and its activity. In parallel to that, what we need in this conversation is a growing sophistication relative to meditation. I want to underscore that there is no such thing as “meditation.” There are many distinct meditative mental trainings. That’s a better phrase, because there is no single meditative state. There are dozens of trainings of mindfulness—mindfulness of body; of physical elements; of senses; of feelings, thoughts, identity, and relationships—and trainings of directed and undirected mindfulness. There are hundreds of forms of concentration practices: visualizations, mantras, development of positive emotions, contemplations, and so forth. For our science to develop, it has to become very clear which particular mental training we’re studying, and whether we are studying the states it produces or the long-term traits. In Buddhist psychology, mental health is simply defined as a decrease of unhealthy states of mind and an increase of healthy states of mind. The Abhidharma elucidates fifty-two mental states. Some are unhealthy qualities, including hatred, grasping, jealousy, confusion, rigidity, addiction, and worry. On the other side are qualities that define human health, among which mindfulness is key and which include flexibility, clarity, love, fearlessness, and ease. The Buddhist psychological training, or treatment, if you will, shifts us from what is suboptimal—the entanglement in confusion, addiction, rigidity, and so forth—toward what is normal, with a greater increase of healthy states and, finally, to extraordinary mental health, well-being, and inner freedom. What we need to do is to study the specific ways of training for each of these different capacities, and how human beings can help one another to train in them. In addition to inner training, another of the principles of Buddhist psychology is the use of collective practices that are communicated from one being to another in a supportive web of relationship. My friend, the writer Anne Lamott, once said to me, “My mind is like a bad neighborhood. I try not to go there alone.” Mental health is not possible in isolation. Connection with sangha, or community, and the collective aspects of human transformation is part of what makes mental health possible and sustainable.

A definition I have found helpful is that envy relates to something you want but do not have, whereas jealousy relates to something you have but are afraid of losing. Therefore, envy is a tango between two people, yet the dance of jealousy requires three. Envy and jealousy are close cousins and often become intertwined.

One can observe, for example, greed, jealousy, hatred, and the like in children, though the diseases do not necessarily endure. But how does this compare with “Original Sin,” the Christian concept which states that people are corrupt by nature? In short, though Muslim scholars of the caliber of Imam al-Ghazālī do say that diseases of the heart are related to human nature, they would also say that this manifests itself as human inclination. However, Muslims do not believe that this inclination is a result of Adam’s wrongdoing or that Adam brought upon himself, and transferred to his descendants, a permanent state of sin that can only be lifted by sacrificial blood. Adam and Eve erred, no doubt, but they then turned in penitence to God, and God accepted their repentance and forgave them both. This is the nature of God’s forgiveness. There was no blemish passed on to their progeny. The Qur’an declares that no soul bears the burden of sin of another soul (QUR’AN, 6:164). However, this fact does not negate the existence of base instincts among humans.

RELATIVITY HELPS US make decisions in life. But it can also make us downright miserable. Why? Because jealousy and envy spring from comparing our lot in life with that of others. It

There is, as a legion of morose poets well know, nothing inconsequential about love. Nor all those peculiarities of related appetites often confused for love, for example lust, possession, amorous worship, appalling notions of abject surrender where one’s own will is bled out in sacrifice, obsessions of the fetishistic sort that might include earlobes or toenails or regurgitated foodstuffs, and indeed that adolescent competitiveness which in adults—adults who should of course know better but don’t—is manifested as insane jealousy.

There is, perhaps, no stronger contrast between the revolutionary times in which we live and the Catholic ages, or even the period of the Reformation, than in this: that the influence which religious motives formerly possessed is now in a great measure exercised by political opinions. As the theory of the balance of power was adopted in Europe as a substitute for the influence of religious ideas, incorporated in the power of the Popes, so now political zeal occupies the place made vacant by the decline of religious fervour, and commands to an almost equal extent the enthusiasm of men. It has risen to power at the expense of religion, and by reason of its decline, and naturally regards the dethroned authority with the jealousy of a usurper. This revolution in the relative position of religious and political ideas was the inevitable consequence of the usurpation by the Protestant State of the functions of the Church, and of the supremacy which, in the modern system of government, it has assumed over her. It follows also that the false principles by which religious truth was assailed have been transferred to the political order, and that here, too, Catholics must be prepared to meet them; whilst the objections made to the Church on doctrinal grounds have lost much of their attractiveness and effect, the enmity she provokes on political grounds is more intense. It is the same old enemy with a new face. No reproach is more common, no argument better suited to the temper of these times, than those which are founded on the supposed inferiority or incapacity of the Church in political matters. As her dogma, for instance, is assailed from opposite sides,—as she has had to defend the divine nature of Christ against the Ebionites, and His humanity against Docetism, and was attacked both on the plea of excessive rigorism and excessive laxity (Clement Alex., Stromata, iii. 5),—so in politics she is arraigned on behalf of the political system of every phase of heresy. She was accused of favouring revolutionary principles in the time of Elizabeth and James I., and of absolutist tendencies under James II. and his successors. Since Protestant England has been divided into two great political parties, each of these reproaches has found a permanent voice in one of them. Whilst Tory writers affirm that the Catholic religion is the enemy of all conservatism and stability, the Liberals consider it radically opposed to all true freedom.

Emotions come in waves and degrees of intensity. Frustration is a shade of anger, feeling competitive is a degree of jealousy, and relief is related to happiness.

When you are feeling hurt, anger, stress, jealousy, rage, competition, or frustration, on the other hand, the signal from the heart to the brain becomes incoherent, and this triggers the release of approximately 1,200 chemicals into the body equal to those feelings.17 This chemical dump lasts approximately 90 seconds to two minutes. In the short term, these stressful feelings are not harmful; in fact, if they’re resolved they improve your resilience. However, the long-term effects of unresolved survival emotions put the entire body into a state of incoherence, making you vulnerable to stress-related health challenges. These survival emotions draw from the field around your body, causing you to feel separate and materialistic because you are putting most of your focus and attention on matter, your body, the environment, time, and of course, the source of your problems.